Talmud zu Kiddushin 4:3

כָּל הָאֲסוּרִים לָבֹא בַקָּהָל, מֻתָּרִים לָבֹא זֶה בָזֶה. רַבִּי יְהוּדָה אוֹסֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וַדָּאָן בְּוַדָּאָן, מֻתָּר. וַדָּאָן בִּסְפֵקָן, (וּסְפֵקָן בְּוַדָּאָן), וּסְפֵקָן בִּסְפֵקָן, אָסוּר. וְאֵלּוּ הֵן הַסְּפֵקוֹת, שְׁתוּקִי, אֲסוּפִי וְכוּתִי:

Alle, denen es verboten ist, die Gemeinde zu betreten, dürfen miteinander heiraten. [Obwohl bereits gelehrt wurde, dass Mamzerim, Nethinim usw. untereinander heiraten dürfen, wird uns hier mitgeteilt, dass ein Proselyte wie ein Moavit oder Ammonit einen Mamzer, einen Shetuki oder einen Asufi heiraten darf. R. Yehudah verbietet. [Die Gemara erklärt: Sogar R. Yehudah, der einem Proselyten ein Mamzereth verbietet, verbietet es nur einem Proselyten aus anderen nichtjüdischen Nationen, die in die Gemeinde eintreten dürfen (R. Yehudah hält fest, dass die Gemeinde der Proselyten ein " Gemeinde "), aber er räumt ein, dass ein moavitischer oder ammonitischer Proselyte, dem das Betreten der Gemeinde verboten ist, einen Mamzereth heiraten darf.] R. Eliezer sagt: Ein bestätigter mit einem bestätigten [wie ein Mamzer mit einem Nathin ] ist erlaubt. Ein bestätigter mit einem zweifelhaften [ein Mamzer oder ein Nathin mit einem Shetuki oder einem Asufi] und ein zweifelhafter mit einem zweifelhaften [ein männlicher Shetuki mit einem weiblichen Shetuki oder ein männlicher Asufi mit einem weiblichen Asufi oder ein Asufi mit ein Shetuki] sind verboten [obwohl beide zweifelhaft sind; denn einer könnte kasher sein und der andere pasul. Die Halacha stimmt mit R. Eliezer überein.] Dies sind die zweifelhaften: Shetuki, Asufi und Cuthi. [Cuthites sind "zweifelhaft", weil sie sich nicht mit den Gesetzen von Gittin und Verlobung auskennen. Und heute gelten sie in jeder Hinsicht als bestätigte Nichtjuden.]

Jerusalem Talmud Yevamot

In the opinion of Rebbi Jehudah, may a male bastard not marry a female bastard¹³⁹In Mishnah Qiddushin 4:3 (Note 135), R. Jehudah makes a sweeping statement that no two people disqualified from marrying into the congregation may marry one another. The rabbis also will agree that a Moabite or Ammonite cannot marry a Moabite or Ammonite woman, cf. Mishnah 3. R. Jehudah may hold that converts form a congregation of their own and therefore bastards are prohibited from marrying them but are permitted to marry bastards, or he may hold, as is asserted later in the Halakhah, that bastards should not marry any Jew and are prohibited from marrying other bastards.? Let us hear from the following, as Rebbi Immi said, Rebbi Jacob from Gebal stated before Rebbi Joḥanan, Rebbi Isaac bar Tevele in the name of Rebbi Simeon ben Laqish: Rebbi Jehudah stated that a male bastard should not marry a female bastard so that bastards should disappear from the world¹⁴⁰In Mishnah Qiddushin 3:13, R. Tarphon counsels the male bastard to live with a slave girl whose children will be slaves not legally connected with him. If he converts (and therefore frees) his biological children at birth they will be converts, free from the taint of bastardy. The female bastard may marry a convert; since this marriage is legal and untainted, the child will be a convert, not a bastard (Mishnah Qiddushin 3:12).. Similarly, is an Ammonite man forbidden to marry an Ammonite woman? Was that needed for the rabbis? For if Rebbi Jehudah would think that disqualified converts form one of the Eternal’s congregations, then [the Ammonite] could not marry an Ammonite woman since for her he would be of the Eternal’s congregation¹⁴¹The text given is the corrector’s. The uncorrected text is inconsistent: שהוא קהל ײ֨ אצלו which probably should be שהיא קהל ײ֨ אצלו “for she belongs to the Eternal’s congregation [forbidden] to him,” cf. Mishnah 3.. He could not marry an Egyptian woman since for her he would be of the Eternal’s congregation¹⁴²For R. Jehudah only.. Rebbi Mattania said, one frees a slave girl for him. Similarly, could an Egyptian man not marry an Egyptian woman? Let us hear from the following, as Rebbi Abbahu stated before Rebbi Joḥanan: “Rebbi Jehudah said, Benjamin, an Egyptian convert, was a student of Rebbi Aqiba. He said, I am an Egyptian convert married to an Egyptian convert. My son is an Egyptian convert; I shall marry him to an Egyptian convert so that my grandson will be qualified to marry into the congregation¹⁴³In the Babli, 78a, Rabba bar bar Ḥana justifies Benjamin against R. Aqiba since Mishnah Qiddushin 3:12 states that in all marriages that are perfectly lawful the status of the child is determined by that of the father alone.. Rebbi Aqiba said to him, my son, it is not so. But you marry him to the daughter of an Egyptian woman convert so that there should be three generations on every side.¹⁴⁴The text (without R. Aqiba’s remark) is in the Babli, Yebamot 76b, 78a; Soṭah 9a. A full text is in Tosephta Qiddushin 5:4. There, the text is up-to-date, following Mishnah Yadaim 4:5: “Rebbi Aqiba told him: Benjamin, you erred in the practice. Since Sanherib came and mixed all peoples {by mass deportations}, neither Ammonites and Moabites {permanently barred} nor Egyptians and Edomites {barred for two generations} are in their places … but everybody may marry one of any family on earth.” But in Tosephta Yadaim 4:18 it is stated that from all peoples only the restrictions on Egyptians are valid since Ezechiel (29:13) certified that the Egyptians returned to their land. In any case, it is clear that R. Aqiba asserts that an Egyptian woman may marry an Egyptian man.”

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